Faith and Praxis in Theology

In this article the author examines the relationship between faith and praxis in theology. The contemporary trends that make this relationship crucial for theology are noted, and its implications for Christian witness are explored through a brief analysis of several “liberation theologies.” The development of the relationship between faith and praxis is traced in Latin American liberation theology, African Christian theology, Asian Christian theology, feminist theology in the United States, and Black theology in the United States. Finally, some observations are given regarding the kind of faith and praxis that is demanded of Christians who would give authentic witness today.     

信仰理性·认知理性·反思理性--理性"天然合法性"的根据何在

人类文明的发展,经过了"信仰理性"、"认知理性"的支配阶段后,将进入一个"人性自主一反思理性"的时代.在已往的历史中,理性并没有真正握有自主权,它更多地充当了一种工具化的角色.信仰理性是"本性在外"的理解方式,理智理性是"本性对外"的理解方式,二者均未达到人性的自主.反思理性作为理性的自我反省,是向生成自身的那个人性根基的回归.理性的"天然合法性"的根据即在理性自身.反思理性使"理性自洁"的功能得以发挥,它一定能够解决理性自身造成的问题."反思理性"将成为新世纪人类文明的主导理性.     

Love from Afar: Distance,Intimacy and the Theology of Love

Proceeding from Jean‐Luc Marion's The Erotic Phenomenon, this article discusses how the Christian concept of love can manifest intimacy. While most theological concepts of love spell out the requirement of distance, they do not pay sufficient attention to the intimate variants of love. The article argues that a full‐fledged theological account should make room for love's different economic and donative variants, as well as for love's advance from ‘distance’ to ‘visibility’ and, finally, ‘intimacy’. Concrete examples of intimate love include mystical union, transforming hospitality, fidelity and love that is as strong as death.     

Faith, Reason, and Worldviews

This critical review of Responses to the Enlightenment focuses on the relationship between faith and reason as advanced by Hendrick Hart and William Sweet, respectively. It does so in the context of Enlightenment critique of faith, from which both Hart and Sweet seek to salvage religious faith. While faith as trust is admitted to be performative (Hart), faith is also belief with cognitive content (Sweet). However, faith and reason, as I contend, stand in a dialectical relationship between the need for commitment and understanding at the root of religious as well as secular traditions or worldviews.     

Death Attitudes,Palliative Care Self-efficacy,and Attitudes Toward Care of the Dying Among Hospice Nurses

Journal of Clinical Psychology in Medical Settings - Previous research has linked death attitudes, palliative care self-efficacy, and attitudes toward care of the dying among nursing students and...     

Imaginative Faith: Apocalyptic,Science Fiction Theory,and Theology

Abstract : Both pastors and academic theologians have struggled with the place of apocalyptic language and imagery within the modern worldview. Many have dismissed apocalyptic as escapist and have alleged that it is divorced from the political and social concerns at the heart of contemporary theology and practice. Yet, contemporary critical theorists have overcome similar suspicions about science‐fiction and now embrace it as a unique vehicle for thinking about the ills and the promise of contemporary culture. This essay suggests that within contemporary critical theory one finds useful tools for reading and using apocalyptic language and imagery as a means for engaging a world threatened by sin and violence.     

Religion and Attitudes Toward Physician-Assisted Suicide and Terminal Palliative Care

We assess religious differences in attitudes toward physician-assisted suicide and terminal palliative care, and go further than previous research by attempting to explain these variations. Using data from the 1998 General Social Survey, we fit OLS regression models to estimate the main effects of religious affiliation and indirect effects via religious involvement (church attendance and strength of affiliation). Both conservative and moderate Protestants are generally less accepting of physician-assisted suicide and terminal palliative care than nonaffiliates. However, both relationships are at least partially explained by church attendance and/or strength of affiliation.     

信仰与理性的冲突与谐和——对克尔凯郭尔信仰观之合理性的一种辩护

在理性与信仰的关系问题上,认为克尔凯郭尔主张基督教信仰只关系到主观而与客观无关,其"真理是主体性"、"信仰是荒谬的"等命题是对理性之摒弃的看法是偏狭的。克氏在信仰上对主观真理的强调和对客观真理的质疑建立在承认人的罪性以及因之而人的理性遭到了破坏这一前提上,这一点并不与理性本身相冲突,而毋宁说是人的理性层次的问题;另一方面,在克氏,基督教信仰的主观性就其自身而论也必须以理性客观性为前提,因无正确的客观性作保证就没有克氏要求的那种主观性,其眼中的信仰的主观真理也就不复存在了。     

热爱科学,尊重科学,相信科学

最近看到一篇外文读物,说目前“科学”在一些年轻人的心中已面貌全非,几乎成了和世界上所有“坏的”、“罪恶的”事物相关联的词。他们认为:物理学就是原子弹;化学就是污染;生物学就是基因工程(也是罪恶的?);工业就是灰尘、油污和更大的污染。他们还把科学和灭绝人性的战争联系在一起。意大利教授鲍里尼(Paolini)也说,在他的国家里,“化学的”已经成了“有害的、有毒